June Nash

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June Nash is a Distinguished Professor Emerita at CUNY. She teaches Social anthropology, modernization, anthropology of work and about Bolivia, Mexico.[1]

She has published books such as Ethnographic Aspects of the World Capitalist System.

Science & Society

Science & Society is a quarterly journal of Marxist thought and analysis. Published without interruption since its inception in 1936. With a press run of about 2,500 copies, the journal reaches 565 individual subscribers, of whom 475 are in the United States and 90 reside in other countries. S&S also has 800 library and other institutional subscribers, both in the United States and abroad.

In its early years, Science & Society played a unique role in providing a home for scholarship in the Marxist tradition. It attracted contributors from many countries, and was a major site of interaction among Marxist researchers in capitalist countries and those working in the Soviet Union and Eastern Europe. The British "social relations of science" movement was well represented, including some of that school's leading figures, such as J. B. S. Haldane, Hyman Levy and J. D. Bernal. Also from Britain, political economists such asMaurice Dobb, and historians such as Eric Hobsbawn and Christopher Hill, contributed regularly; in this way, S&S played a role in the early development of the British Marxist Historians school. In the United States, leading figures in history, literature and the social sciences, such as Joyce Adler, Herbert Aptheker, M. F. Ashley Montagu, W. E. B. DuBois, Abraham Edel, Lewis S. Feuer, Philip S. Foner, Margaret George, Alvin W. Gouldner, Irving Louis Horowitz, Corliss Lamont, Eleanor Burke Leacock, Robert S. Lynd, Robert K. Merton, June Nash, Joan Robinson, and William Appleman Williams, among many others, wrote articles and reviews for the journal.

Science & Society was founded, after a developmental period of several years that involved two main centers: one group in Boston, led by the MIT mathematician Dirk Struik, and another in New York, with significant participation from faculty members at New York University. Founding editor Margaret Schlauch, the distinguished linguist and medievalist, was a member of the English Department at New York University, as was Edwin Berry Burgum, another S&S founding editor. Dr. Annette T. Rubinstein, who was not a founding editor but joined the Editorial Board in the 1960s and was active with the journal until her death in 2007 at age 97, also taught briefly at NYU, where there was a concentration of S&S activism in the first period of the journal's existence.

One particularly influential contribution arose as a result of Paul Sweezy's 1950 essay on Maurice Dobb's Studies in the Development of Capitalism, which developed into a full-fledged controversy involving, in addition to Dobb and Sweezy, Rodney Hilton, H. K. Takahashi, and Christopher Hill, subsequently published in book form as The Transition from Feudalism to Capitalism, under the editorship of Hilton. This "first round" debate in the theory of social transformation set the stage for the later "Brenner Debate" on the transition to capitalism, and has often been revisited in recent years in S&S.

In the early decades, Science & Society had a strong base in the non-academic political left, in a time when "ordinary" working people felt comfortable studying political economy, reading critiques of the leading mainstream intellectual figures of the time, or debating the "situation in the biological sciences" (S&S was an early critic of T. D. Lysenko). There were "friends of Science & Society" clubs in various cities throughout the United States, and the journal also achieved an international reputation. It should be noted that, while S&S was in (what could be called, in that period) the Marxist mainstream, and some of its authors were aligned with or sympathetic to the Communist parties, the journal has always been organizationally independent, never affiliated with or funded by any political party or institution.[2]

CUNY invasion

In the late 1970s Eric Wolf, along with several co-thinkers and ex-students, moved to the City University of New York (CUNY), where he led an in-gathering of anthropology's most important leftists. A center of student activism with one of the largest non-white student bodies in the world, CUNY in the 1980s came to be the U.S. and possibly world center for Marxist anthropology.

Attracting radical scholars of his generation—such as communist gender studies pioneer Eleanor Burke Leacock, anthropology of work theorist and chronicler of Bolivian Trotskyist trade unionism June Nash, as well as radicals and Marxists of the 1968 generation such as Leith Mullings, Gerald Sider, Shirley Lindenbaum and Jeremy Beckett —Wolf became the standard bearer for a prominent center of radical anthropology in New York City in the 1980s.

Throughout the 1980s and `90s the CUNY anthropology program was a mecca for Marxist graduate students with connections to U.S. organizations as diverse as Solidarity, International Socialist Organization, Communist Party USA, Committees of Correspondence and the Revolutionary Communist Party, as well as active and former militants from foreign workers' parties and political organizations.[3]

From every region mentioned in Wolf's Europe and the People Without History—from the Southern tip of Chile to Northern Canada and from Portugal to Korea—radical students came to CUNY to learn from Eric Wolf and help develop the Marxist anthropology he pioneered. They were sometimes disappointed by Wolf's cautious approach to organized Marxism, but never by his intellectual rigor and commitment to a working-class university that included idealistic doctoral students and immigrant accounting majors.
His final book, Envisioning Power: Ideologies of Dominance and Crisis, published only months before his death, is a dark and disturbing portrait of the relationship between culture and power in an environment of crisis. Comparing Nazi Germany's Judeocide, Aztec sacrificial brutality and the Kwakiutl potlach, Wolf presents a final message about the consequences of unchallenged power.
Though apocalyptic in form, the content of this final work is filled with the hope, possibility and humanism of a half century working in the Marxist liberatory tradition. Those of us who knew Eric Wolf—or were influenced by his powerful use of Marxism to shape academic inquiry—have suffered the loss of an important comrade who committed a life to dissolving those “fixed boundaries.”

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